This book explores the ways in which Islam and European colonialism shaped modernity in the Indo-Malay world. Focusing on Indonesia and Malaysia, it looks at how European colonial and Islamic ...
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This book explores the ways in which Islam and European colonialism shaped modernity in the Indo-Malay world. Focusing on Indonesia and Malaysia, it looks at how European colonial and Islamic modernising powers operated in the common and parallel domains of organization, government and politics, law and education in the first half of the twentieth century. Through its critical approach to the interplay of Islamic religious rfrom and dynamics of both British and Dutch colonialisms, this work of comparative history illuminates perspective on the rather different shapes that Islam and Muslim societies have taken in the neighboring nation-states of modern Malaysia and Indonesia. It shows that colonialisation was able to co-exist with Islamisation, arguing that Islamic movements were not necessarily antithetical to modernisation, nor that Western modernity was always anathema to Islamic and local custom. Rather, in distinguishing religious from worldly affairs, they were able to adopt and adapt modern ideas and practices that were useful or relevant while maintaining the Islamic faith and ritual that they believed to be essential. Moving beyond binaries such as Orientalist versus Islamic and modernity versus Islam, it offers historical evidence and theoretical engagement with Islamic religious reform and European colonial modernisation in particular, and with religion, modernity, and tradition in general. In developing an understanding of the common ways in which Islam was defined and treated in Indonesia and Malaysia, we can gain a new insight to Muslim politics and culture in Southeast Asia.Less

Islam and Colonialism : Becoming Modern in Indonesia and Malaya

Muhamad Ali

Published in print: 2016-01-01

This book explores the ways in which Islam and European colonialism shaped modernity in the Indo-Malay world. Focusing on Indonesia and Malaysia, it looks at how European colonial and Islamic modernising powers operated in the common and parallel domains of organization, government and politics, law and education in the first half of the twentieth century. Through its critical approach to the interplay of Islamic religious rfrom and dynamics of both British and Dutch colonialisms, this work of comparative history illuminates perspective on the rather different shapes that Islam and Muslim societies have taken in the neighboring nation-states of modern Malaysia and Indonesia. It shows that colonialisation was able to co-exist with Islamisation, arguing that Islamic movements were not necessarily antithetical to modernisation, nor that Western modernity was always anathema to Islamic and local custom. Rather, in distinguishing religious from worldly affairs, they were able to adopt and adapt modern ideas and practices that were useful or relevant while maintaining the Islamic faith and ritual that they believed to be essential. Moving beyond binaries such as Orientalist versus Islamic and modernity versus Islam, it offers historical evidence and theoretical engagement with Islamic religious reform and European colonial modernisation in particular, and with religion, modernity, and tradition in general. In developing an understanding of the common ways in which Islam was defined and treated in Indonesia and Malaysia, we can gain a new insight to Muslim politics and culture in Southeast Asia.

This article traces the course of the attempts of Sophia Jex-Blake and other women to be allowed to attend classes in medicine in Edinburgh University and graduate, with a view to registration under ...
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This article traces the course of the attempts of Sophia Jex-Blake and other women to be allowed to attend classes in medicine in Edinburgh University and graduate, with a view to registration under the Medical Act of 1858. The action brought against the University, Jex-Blake v Senatus Academicus of the University of Edinburgh, which was laid before the Whole Court, failed but only by seven votes to five. Even among the minority, however, there was not unqualified support for the women's case. Ultimately it was necessary to rely on Parliament to grant the necessary powers to Scottish universities under the Universities (Scotland) Act 1889. The reported arguments in the case are usefully supplemented by the relevant Session Papers which offer a valuable source for legal history.Less

The Right of Women to Graduate in Medicine – Scottish Judicial Attitudes in the Nineteenth Century☼

William M Gordon

Published in print: 2007-10-26

This article traces the course of the attempts of Sophia Jex-Blake and other women to be allowed to attend classes in medicine in Edinburgh University and graduate, with a view to registration under the Medical Act of 1858. The action brought against the University, Jex-Blake v Senatus Academicus of the University of Edinburgh, which was laid before the Whole Court, failed but only by seven votes to five. Even among the minority, however, there was not unqualified support for the women's case. Ultimately it was necessary to rely on Parliament to grant the necessary powers to Scottish universities under the Universities (Scotland) Act 1889. The reported arguments in the case are usefully supplemented by the relevant Session Papers which offer a valuable source for legal history.

On the morning of 14 May, at seven o'clock, the author and his companions landed near the Custom House, whence their baggage passed without the difficulty and loss of time customary in India. They ...
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On the morning of 14 May, at seven o'clock, the author and his companions landed near the Custom House, whence their baggage passed without the difficulty and loss of time customary in India. They put up in a very nice inn, called the Union Hotel, which commanded a view of both the sea and the town. Their party, it appeared, was looked upon by the curious natives as one of the seven wonders of the world. In this final chapter, the author talks about his arrival at Southampton, London, a certain Mr Latham and Mr Pulsford, the sights of London, the opera, and his return to India.Less

Chapter XIV

Mushirul Hasan

Published in print: 2009-08-06

On the morning of 14 May, at seven o'clock, the author and his companions landed near the Custom House, whence their baggage passed without the difficulty and loss of time customary in India. They put up in a very nice inn, called the Union Hotel, which commanded a view of both the sea and the town. Their party, it appeared, was looked upon by the curious natives as one of the seven wonders of the world. In this final chapter, the author talks about his arrival at Southampton, London, a certain Mr Latham and Mr Pulsford, the sights of London, the opera, and his return to India.

This chapter about social interaction and manners starts by pointing to the separation of the sexes but the intermingling of different classes for both men and women. It then turns to specific modes ...
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This chapter about social interaction and manners starts by pointing to the separation of the sexes but the intermingling of different classes for both men and women. It then turns to specific modes of expression and language—different forms of address, salutation, and greeting—and how and when they are used and by whom. This covers questions of class, religion, politeness, and custom.Less

Common Usages of Society

Edward William LaneJason Thompson

Published in print: 2012-12-15

This chapter about social interaction and manners starts by pointing to the separation of the sexes but the intermingling of different classes for both men and women. It then turns to specific modes of expression and language—different forms of address, salutation, and greeting—and how and when they are used and by whom. This covers questions of class, religion, politeness, and custom.

During a sunset in Italy, Ralph Marvell’s aesthetic pleasure in the landscape crosses into a visionary experience, one distinguished by the unusual perceptual means by which he sees it. His vision ...
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During a sunset in Italy, Ralph Marvell’s aesthetic pleasure in the landscape crosses into a visionary experience, one distinguished by the unusual perceptual means by which he sees it. His vision resembles the “saturated phenomenon” theorized by Jean-Luc Marion, in which the presence of being becomes so concentrated in a physical manifestation that it results in a bedazzlement of vision. Because such perception does not operate in Cartesian or Subject-centered terms, it does not reduce or objectify what is seen. The saturated gaze thus presents a rare alternative to the predatory modes of vision seen in The Custom of the Country (1913) and criticized in contemporary theory. It also forms the basis of an equally rare form of cosmopolitanism, one that is not a disguised version of narcissism, provincialism, or imperialism. Ralph’s vision, however, is short-lived, disintegrating in the destructive ways of seeing that empower his wife Undine.Less

“Eyes Filled with Splendor” : On Italy and the Saturated Gaze in

Sharon Kim

Published in print: 2016-09-13

During a sunset in Italy, Ralph Marvell’s aesthetic pleasure in the landscape crosses into a visionary experience, one distinguished by the unusual perceptual means by which he sees it. His vision resembles the “saturated phenomenon” theorized by Jean-Luc Marion, in which the presence of being becomes so concentrated in a physical manifestation that it results in a bedazzlement of vision. Because such perception does not operate in Cartesian or Subject-centered terms, it does not reduce or objectify what is seen. The saturated gaze thus presents a rare alternative to the predatory modes of vision seen in The Custom of the Country (1913) and criticized in contemporary theory. It also forms the basis of an equally rare form of cosmopolitanism, one that is not a disguised version of narcissism, provincialism, or imperialism. Ralph’s vision, however, is short-lived, disintegrating in the destructive ways of seeing that empower his wife Undine.

Chapter 3 considers links between Burke's writings and anticolonial thought (and Raynal), arguing that Burke's writings on India and France are related and even deeply intertwined concerns, rather ...
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Chapter 3 considers links between Burke's writings and anticolonial thought (and Raynal), arguing that Burke's writings on India and France are related and even deeply intertwined concerns, rather than merely chronologically contemporary. Burke's underlying disquiet had to do with the question of societies undergoing a complete transformation and whether this was an upheaval to be desired or dreaded. It argues that in both the Indian and the French cases, Burke's response was one of fear: fear of the emergence of class mobility, unfettered by the regulating social customs of Europe and enabled by the space of the colonies. Burke views France and India as having suffered from a “conquest”: he views the Jacobins as treating France as a country of conquest virtually indistinguishable from a colonial occupation. Conceptually, there is a surprising link between Burke's critique of French Enlightenment thought, expressed in such terms as “arithmetic reason” (used disparagingly), and his image of the colony. Modernity involves estrangement, and relates to Burke's argument against defining the notion of the citizen in the abstract. Burke argues against an emerging colonial modernity in India being created by the East India Company and the estranged, placeless modernity the Jacobins were establishing in France.Less

/ Between France and India in 1790: Custom and Arithmetic Reason in a Country of Conquest

Sunil M. Agnani

Published in print: 2013-05-14

Chapter 3 considers links between Burke's writings and anticolonial thought (and Raynal), arguing that Burke's writings on India and France are related and even deeply intertwined concerns, rather than merely chronologically contemporary. Burke's underlying disquiet had to do with the question of societies undergoing a complete transformation and whether this was an upheaval to be desired or dreaded. It argues that in both the Indian and the French cases, Burke's response was one of fear: fear of the emergence of class mobility, unfettered by the regulating social customs of Europe and enabled by the space of the colonies. Burke views France and India as having suffered from a “conquest”: he views the Jacobins as treating France as a country of conquest virtually indistinguishable from a colonial occupation. Conceptually, there is a surprising link between Burke's critique of French Enlightenment thought, expressed in such terms as “arithmetic reason” (used disparagingly), and his image of the colony. Modernity involves estrangement, and relates to Burke's argument against defining the notion of the citizen in the abstract. Burke argues against an emerging colonial modernity in India being created by the East India Company and the estranged, placeless modernity the Jacobins were establishing in France.

Providing a contrast to the image of harmony developed around the cathedral’s consecration, Chapter 6 returns to rural Senegal to assess the administration’s religious policies in the wake of the ...
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Providing a contrast to the image of harmony developed around the cathedral’s consecration, Chapter 6 returns to rural Senegal to assess the administration’s religious policies in the wake of the First World War. It commences with a history of the legal status of African Christian converts in Senegal, a key theme in the long-standing civilizing debate between missionaries and administrators, before examining how the issue becameLess

Civilization, Custom, and Controversy : CATHOLIC CONVERSION AND FRENCH RULE IN SENEGAL

Elizabeth A. Foster

Published in print: 2013-03-20

Providing a contrast to the image of harmony developed around the cathedral’s consecration, Chapter 6 returns to rural Senegal to assess the administration’s religious policies in the wake of the First World War. It commences with a history of the legal status of African Christian converts in Senegal, a key theme in the long-standing civilizing debate between missionaries and administrators, before examining how the issue became

Custom cannot be understood unless it is analyzed into two more logically basic concepts: habit and convention. Aristotle uses two Greek terms for custom: ethos (habit) and nomos (convention or law). ...
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Custom cannot be understood unless it is analyzed into two more logically basic concepts: habit and convention. Aristotle uses two Greek terms for custom: ethos (habit) and nomos (convention or law). I show how Aristotle uses ethos to capture the habitual dimension of custom and nomos to capture the conventional dimension.Less

Habit and Convention at the Foundation of Custom

James Bernard Murphy

Published in print: 2014-04-17

Custom cannot be understood unless it is analyzed into two more logically basic concepts: habit and convention. Aristotle uses two Greek terms for custom: ethos (habit) and nomos (convention or law). I show how Aristotle uses ethos to capture the habitual dimension of custom and nomos to capture the conventional dimension.